Acharya Mahaprajna
Central Chronicle
Spirituality transcends language. It means that there is no difference between the nature of spirituality and morality, the difference lies in the practice thereof- Acharya Shri Mahaprajna
``Value-based education'' is in vogue today because values command a great significance in society. A society which is endowed with lofty values makes progress. On the other hand, a society in which values deteriorate degenerates. Non-violence, truth, non-stealing, etc are eternal values. It is not that they are needed sometimes and at other times they become redundant. These values are needed always; they need to be a factor in individual and social development.
That is why they are so much talked about in every sphere. For conducting mundane affairs, for deliberating upon the basis of society, morality and religion need not be dragged in. National interests call for a national approach. One of the contexts is that of war - whether to go to war or not? From the natioonal point of view, it may be necessary to engage in war. A religious approach would be quite out of place here. If we get stuck up with a religious doctrine, the national problem will not be resolved.
National development requires thinking on the national level. In the social context, in relation to marriage etc, a spiritual point of view could only create a problem. The spiritual note would be, ``A man has come into this world alone! He would go out of it alone''! Marriage, in that case, has no utility, whatsoever. In every sphere, we must practice the relevant virtue.
Problems arise when we indiscriminately mix up different values. Literature has its own philosophy and significance. If religion intrudes into it, it can create a problem. Is it rational to thrust religion in the context of social and national problems? The approach of Jain Acharyas has been very clear on this point.
There are two kinds of laws: mundane and transcendental. Transcendental laws do not support the secular law, nor do they violate it. Both kinds of laws function well in their particular spheres. The following direction was given to the Jains: ``All the worldly laws, provided they do not interffere with our basic religion, are acceptable to us''. Social values, national values, intellectual values - all these are different from one another.
Moral and spiritual values are different from each other, at the same time there are similarities too. Spiritual values are limited to the individual himself. Where others are involved, they become moral values. The whole morality of Anuvrat is spiritual morality. Wherever there is a relationship, the question of morality comes to the fore. It is in relationship with another that a man gets an opportunity to appreciate the good and the evil latent in himself. It is in the mirror of relationships that one comes to know what is right or wrong. In the field of spirituality, the words `error', `failing', `merit', `demerit', do not occur.
What is important there is the practice of self-discipline. Spirituality transcends language. It means that there is no difference between the nature of spirituality and morality, the difference lies in the practice thereof. The practice of spirituality is an exercise of introversion; the practice of morality, on the other hand, is an exercise of extroversion. When the spirit of religion turns inwards from outside, it is spirituality. When the spirit of religion, sprouts outwards from within, it is called morality.
There is similarity in the nature of the two, but not in their application. When religion manifests itself in one's life, in one's relationship, it takes the form of morality. When religion abides within, it does so in the form of spirituality. From this angle, the Anuvrat Movement is spiritual as well as moral. Non-violence, truth etc, the great vows and the small, constitute spiritual values. The rules of conduct associated with these are moral values. The practical form of truth is not to utter a bitter word, not to tell a lie, not to indulge in exaggeration. It means to see things as they are. Truth is a spiritual value, and also a practical value. Tolerance is the fundamental basis of society, at the same time, it has a religious value. Similarly the social value of non-stealing equals its spiritual and moral values.
If, besides being a social value, the Anuvrat is presented as a national value, it would open up a new dimension. The Anuvrat constitutes in itself the soul of society and the nation. If we ignore this fact, society will not be able to function in a healthy way.